Sámi dieđalaš áigečála

Ovttastallan: sámiid relašunalitehta ja dan vierut

Rauna Kuokkanen — 2024-03-01

Relašunalitehta prinsihppa lea eamiálbmogiid máilmmeipmárdusa vuolggasadji. Dat lea maiddái eamiálbmotdutkamuša vuođđodoaba, mii hábme ee. metodologiijaid. Moai evttohetne, ahte ovttastallan-doaba ja dasa gullevaš vierut vástidit eamiálbmogiid relašunalitehta prinsihpa. Moai guorahalle njealje dábálaš ovttastallanvieru ja dan, mo ovttastallan sáhttá doaibmat otnábeaivuohkin ja metodan čoavdit hástaleaddji servodatáššiid. Dasa lassin suokkardetne mo ovttastallama vierut doibmet sámiid árbevirolaš soabadallanvuohkin, man mii dávjá geavahit muhto man árvvu dahje mearkkašumi mii eat álo fuomáš. Mo ovttastallan lea min árbevirolaš vuohki soabadit, čoavdit oktasaš hástalusaid, háhkat ođđa áddejumi ja oktasaš dieđu ja dáinna lágiin ovddidit servodathuksema ja buresveadjima? Manne lea dehálaš loktet ovttastallama vieruid árvvu ja sajádaga otná sámeservodagas?

English title: Ovttastallan: Sámi relationality and its practices

English abstract: Relationality forms the foundation of Indigenous worldviews. It is also a foundational concept of Indigenous research, shaping Indigenous methodologies and practices. In this article, we suggest that the Sámi concept of ovttastallan and related practices correspond to the principle of Indigenous relationality. We examine four common ovttastallan practices and the ways in which ovttastallan can function as an approach to address pressing challenges in Sámi society. Further, we consider how ovttastallan practices can serve as a form of Sámi confict resolution that are commonly used, but whose value or significance may often go unnoticed. How is ovttastallan our traditional way of resolving conficts and challenges, acquiring new understanding and knowledge, and thus advancing Sámination building and well-being? We also discuss why it is important to promote and recognize the value and role of ovttastallan practices in contemporary Sámi society.

Árbediehtu ja biologalaš diehtu Deanu ja luosa birra: Mo nannet luossanáliid?

Aslak Holmberg — 2024-03-01

Deatnu rievdá issoras jođánit, eaige čielga sivat maŋimuš jagiid luosaid vátnumii gávdno. Deanu árbediehttit čilgejit máŋggaid rievdadusaid, mat luosa eallinbirrasis leat áiggiid čađa dáhpáhuvvan ja mo dat váikkuhit lussii. Deanu dutkanjoavkku mandáhta mielde guollebiologat galget vuhtiiváldit árbedieđu iežaset dutkamušain. Sii sirrejit árbedieđu oasážiidda, maid geahččalit ovttaid mielde guorahallat kvantitatiiva metodaiguin. Máŋggaid árbedieđuid birra ii gávdno dárkilis dáhta, mii dahká kvantitatiiva metodaid geavaheami váttisin. Go biologat eai bastte čájehit duohtan árbediehttiid cuiggodemiid, sii konkluderejit ahte ii oktage daid fuolain leat okto sivvan luossanáliid njiedjamii. Meara dilli ja sivat maŋimuš jagiid jođánis rievdadusaide eai gieđahallojuvvo sin raporttain. Árbedieđu vuođul sáhttá gáibidit máŋggaid hálddašandoaimmaid nannet luossanáliid, mat gusket luosa eallindili buorideami.

English title: Sámi Indigenous knowledge and biological knowledge about the Deatnu River and salmon: How to strengthen the salmon stocks?

English abstract: The Deatnu River has been changing very rapidly, and there are no clear reasons for the steep decline of the wild Atlantic salmon stocks. Sámi knowledge holders raise various concerns regarding changes in salmon ecosystems, including increased predation, loss of spawning redds due to erosion, increased sports fishing, salmon aquaculture, and changes in food resources for salmon in the ocean. Fish biologists researching the Deatnu River region frequently investigate these concerns; however, they often lack precise data, making it challenging to definitively confirm or refute them. Their conclusion is that none of the apprehensions expressed by Sámi knowledge holders can singularly account for the observed negative trends in salmon stocks. While the biologists acknowledge the potential adverse effects of other elements, their conclusion attributes the primary cause of the decline to overfishing. Only in the past few years has the focus shifted to the changes in the ocean conditions and smolt survival. Sámi knowledge shows that aside from implementing fishing limitations, numerous other management measures could enhance the well-being of salmon throughout its different life stages. These include restricting the number of predators, restoring spawning redds, slowing down erosion, limiting open-pen salmon aquaculture, and improving the status of salmon food resources in the ocean by means of fishing restrictions.

Durdnosa Sámi guovllu siiddat ja siiddaolbmot čálalaš gálduin 1500-logus 1900-lohkui

Oula-Antti Labba — 2024-03-01

Dán artihkkalis dutkkan siiddaid ja siiddaolbmuid. Mu dutkangažaldat lea makkár lei siiddaid ja siiddaolbmuid sajádat iešguđet áigodagas, got dat lea rievdan ja man dihte. Riektehistorjjálaš dutkamušat leat čájehan, ahte siiddaolbmot leat don dolin oamastan iežaset vearroeatnamiid ja siiddas lea leamašan solidáralaš ovddasvástádus máksit váldegoddái sámevearu eatnamiin ja čáziin. Siiddain lei vel nanu sajádat Ruoŧa váldegotti áigge. Siiddat jávke Suoma beale virggálaš áššegirjjiin maŋemustá Ruošša válddi áigge 1800-logus, vaikko siiddaolbmot mákse eananvearun meroštallojuvvon sámevearu eatnamiin ja čáziin gitta 1920-logu rádjai. Durdnosa Sámi Ohcejoga ja Deanu siiddaolbmot vuođđude vearroeatnamiiddáseaset dáluid 1800-logu gaskamuttus: dábálaččat álggos guolástandálu ja dan maŋŋel ođđadálu.

English title: Sámi siidas and siida people in Torne Sápmi in written sources

English abstract: The objective of my article is to research what written sources tell about the juridical status of the siidas (Sámi villages) as collectives, and of the members of the siidas. My research question is what was the legal status of siida and siida members in different eras, how has it changed and why. The geographical area where my research is focused on is the historical Torne Sápmi (Sámi land) area. Legal history research shows that the members of the siidas owned their taxlands and that siidas had a collective responsibility to pay taxes to the kingdoms on the lands of the siidas. The ancient siidas disappeared from the official documents in Finland at the latest when Finland became part of Russia in the 19th century, even if the siida members paid taxes on the siida lands until the 1920s. The tax that they paid was defined as landtax which was paid on land property. There are many reasons why the ancient siidas disappeared. The main reasons were the division of the siidas by the state borders, changes in reindeer herding and the transfer of decision-making power on land issues from the local district courts to the state administration.

Siiddat ja siiddaolbmot Suoma sierralágain ja sierralágaid ovdabargguin

Oula-Antti Labba — 2024-03-01

Dán artihkkalis dutkkan siiddaid ja siiddaolbmuid sajádaga Suoma iehčanasvuođa áigge (1917–) sierralágain ja sierralágaid ovdabargguin. Mu dutkan gažaldat lea makkár lea leamašan siiddaid, siiddaolbmuid ja sámiide mihtilmas ealáhusaid vuoigatvuođalaš sajádat dán áigodagas ja got dat oidno láhkaásaheamis ja láhkaásahanbarggus gitta otná beaivvi rádjai. Suoma iehčanasvuođa álgoáigge siiddaolbmuid riektesajádat namuhuvvui dávjá sierralágaid ovdabargguin, muhto ii dovddastuvvon ieš lágain. Sihke Sámi Parlameanta ja ovttaskas sámit geahččale maid 1970-logu loahpa bealde gitta 1990-logu álgui oažžut siiddaid sajádaga dovddastuvvot sierralágain. Dán áigodagas siiddat vuohon ihtigohte lágaid ovdabargguide, muhto eai ieš lágaide.

English title: Sámi siidas and siida people in the special laws and preliminary works of laws during the Finnish independence era

English abstract: My article aims to investigate the recognition of the legal status of siidas (Sámi villages) as collectives, along with their individual members, within the framework of special laws (lex specialis) and legislative preparations during the period of Finland’s independence (1917–). My research questions include: what was and is the legal status of siida and siida members in this era, how has the status changed and why. The region of focus for my research encompasses the Sámi homeland in Finland. During the initial years of Finnish independence, the legal standing of siida members were frequently mentioned in legislative proposals and other preparatory documents. However, the legislation that was enacted failed to acknowledge their status and rights. For example, the reindeer herding rights of the Sámi siida people have been extended to the descendants of Finnish settlers without a legal basis. Numerous efforts were made by individual Sámi individuals and the Sámi Parliament to seek recognition of the legal status of Sámi villages and their residents within the lex specialis.

Muitalusaid mearkkašupmi otná servodagas: Sámi lágaid ozus narratiiva láhkametoda bokte

Rauna Kuokkanen — 2024-03-01

Artihkal guorahallá sámi lága ja láhkaprinsihpaid narratiiva láhkametoda vehkiin Gufihttara lonuhus -muitalusa vuođul. Narratiiva láhkametoda leaba hábmen eamiálbmotlága dutkit Val Napoleon ja Hadley Friedland, ja dat lea geavahuvvon viidát Kanadas maŋimuš nuppelogi jagi. Artihkkala ulbmil lea ovddidit eamiálbmotláhkadutkamuša Sámis ja sámi lágaid guorahallama servodaga ja árbbi siskkobealde, ovdanbuktit sámedutkamuššii metoda, man eará eamiálbmotlágaid dutkit leat geavahan buriin ja mávssolaš bohtosiin, ja kártet Gufihttara lonuhus ‑muitalusa lágaid ja láhkaprinsihpaid. Artihkkala loahpas suokkardan mo gávdnon láhkaprinsihpaid sáhttá geavahit otná servodathástalusaid čoavdimis dego mánáidsuodjalusas, ja makkár áššiid váldit vuhtii, jos sámedutkamušas háliidit joatkit narratiiva láhkametoda geavaheami gávdnan dihtii sámiid iežaset lágaid ja láhkaprinsihpaid. Sámis gávdnojit dutkamušat sámi dáhpelágas, sámiid vieruid ja njuolggadusaid rollas nationála lágain ja láhkaásaheamis ja das mo gearretmearrádusat leat váldán vuhtii sámi dáhpelága, muhto narratiiva láhkametoda ii leat ovdal geavahuvvon sámi muitalusaid analyseremis ja sámi lágaid gávdnamis.

English title: The Significance of Stories in Contemporary Society: Seeking Sámi Laws through an Indigenous Law Method

English abstract:

This article investigates Sámi law and legal principles in the traditional story of Gufihttara lonuhus with the help of the Indigenous narrative legal method. Developed by Indigenous law scholars Val Napoleon and Hadley Friedland, the narrative legal method has been widely employed in Canada in the past two decades. The objectives of the article are: to advance Indigenous law research in Sápmi and the analysis of Sámi laws within Sámi society and tradition; to introduce a new method for Sámi research that has been successfully used in Indigenous scholarship; and to identify the laws and legal principles in the well-known Sámi story of Gufihttara lonuhus. At the end of the article, I examine the ways in which the identified legal principles can be employed to address current challenges in Sámi society such as child protection, and what needs to be taken into account if the Indigenous narrative legal method will be employed to identify Sámi people’s own laws and principles. While there are studies on Sámi customary law, the way in which court decisions have taken Sámi customary law into consideration, and the role of traditional Sámi customs and norms in national legislation, the Indigenous narrative legal method has not yet been employed to analyze traditional Sámi oral tradition and identifying Sámi laws therein.